Luke 9

Multiple references are made to the Kingdom of God in Chapter 9, starting with Jesus' purpose in sending the disciples out to preach in v. 2. We've encountered this term several times so far in Luke, including 4:43 and 6:20. What do you think it means? I connect the kingdom's coming to the purpose Jesus states for his ministry in 4:18-19 (when he reads from Isaiah in the synagogue). Throughout the chapter, I see a number of incidents that give us pictures of the kingdom and help us understand what it means.

In the miraculous feeding of the 5,000 (v. 10-17), I hear echoes of "Blessed are you who hunger now, for you will be satisfied" (6:21), for example. And when the disciples gathered the leftovers from those satisfied people (v. 17), I see God's abundance. I look at those as pictures of the kingdom. Do you see any more in this story or others from the chapter?

But Jesus also makes a very conscious shift in this chapter -- predicting  his betrayal, death, resurrection and departure (v. 22, 30, 44, 51). Perhaps John the Baptist's death and executioner King Herod's interest in Jesus clarified his ultimate purpose (v. 7-9). Jesus is seemingly preparing the disciples in a number of ways to continue his ministry. Does it surprise you that the disciples are suddenly given the authority to heal, drive out demons or even preach (v. 1-2)? After all, in the last chapter, they had needed Jesus' help to understand the meaning of a parable.

It looks a little bit like a test of their faith and trust in Jesus. The disciples must believe that they can do the things Jesus commissions them for, and they are commanded to take nothing on the journey -- no provisions or supplies. Instead, they must build relationships with people or move on if no hospitality is offered (v. 3-6). Jesus later probes the disciples to see if they understand what he has been saying about himself all along. Peter confesses that Jesus is the Christ, passing the test.

The disciples don't always measure up in this chapter, though. After their success in healing and driving out demons, Jesus is exasperated that he has to take the lead in healing the boy convulsed by an evil spirit. He aims some very harsh words at the disciples (v. 41). He intervenes as they squabble about who will be the greatest with an object lesson about humility (v. 46-48). Then he rebukes James and John for suggesting destruction of an unwelcoming Samaritan village (v. 54-55). Though Jesus talked about his own execution and the self-denial expected of his followers (v. 22-25), they didn't seem to understand his path wasn't violence and retribution.

What do you think of Jesus' talk about self-denial, taking up your cross and losing your life to gain it (v. 23-27)? Any ideas about how we should carry that out as followers of Christ? It's interesting that Jesus later rebuffs someone who at least sounds like he's taking the first steps toward self-denial (v. 57-58). And then he seems to find two other potential followers unworthy of the calling (v. 59-62). Jesus' objection appears to relate to placing family concerns above following him, which recalls his teaching about the family-like bond between those who put into practice the word of God (8:19-21).

The three disciples with the closest bond to Jesus witness his spectacular transfiguration (v. 28-36), which gives them further insight into who the Christ is. I'd like to hear what you think of that incident and what its point was.

Luke 8

By this point in our story, Jesus is surrounded by a faithful band of followers made up of the 12 disciples and others, including a number of women. Chapter 8 can be divided into two distinct parts. 

The first part teaches about the word of God -- and its power to take root in people and bear fruit, shine a light in darkness, and bind believers together with Jesus as a family. The second part is about the word of God, too -- as spoken by Jesus, to wonderous effect. Those who experienced it responded with fear, trembling, amazement and astonishment. 

Faith is the subtext of it all. In the first part, it is an essential nutrient that makes the "soil" of hearers good enough for the word of God to thrive. In the second part, Jesus questions, commends, inspires or encourages it in those he encounters. 

Parables can be hard to decipher, as the Parable of the Sower apparently was for the disciples (v. 9). So Jesus conveniently lays out its meaning for them. The seed the farmer sows is the word of God (v. 11) and we see how well it does when heard by various people (v. 12-15). Something to think about: What type of soil does the seed of God's word land in when you hear it?

Jesus builds his parable in v. 5-8 around planting a crop, something that's very familiar to his listeners. He goes on to mention a very common occurrence, lighting a lamp, in the next parable (v. 16-18). But maybe you're still struggling to understand what sort of a crop the word of God produces or what a shining light means. 

This language is used elsewhere in the Bible to explain attitudes that should be central in a believer's life: love, kindness, patience, gentleness, compassion, self control. Even in situations where it would not be our natural tendency to respond in this way, the word of God can produce these attitudes (and the resulting good deeds that we do for others). Those who do put God's word into practice, Jesus declares in v. 21, are his mother, brothers (and, I'll add, sisters) -- a family that supersedes blood relationships.

But when we talk about what hearing the word of God can produce, understand that this is full immersion. While we may hear it in church, Sunday school and youth group, we also need to read, study and meditate upon it regularly. That enables us to internalize it and allows the Holy Spirit to transform us. Otherwise, we may be those who receive the word of God "with joy" but fall away in times of testing (v. 13). 

Here's a question we could talk about on Sunday: Does Jesus want the crowd to understand his teaching, or is he hiding it from some? After all, he speaks in parables and talks about secrets and people not understanding (v. 10). 

In the second part of the chapter, Jesus displays the power of his words. The centurion said it well when he alluded to the authority of Jesus in healing his servant in chapter 7 (if you haven't read it yet, now would be a good time). We see here Jesus' authority over nature (v. 22-25), the spirit world (v. 26-39) and human mortality (v. 40-56).

But what I really see, again, are lessons about faith (or the lack of it). Jesus chides the disciples' faithless reaction to a storm at sea. In the midst of their panic, he brings peace (v. 24-25). It's interesting to note that the disciples didn't really understand who Jesus was, but the demon in the next story did (v. 28).

Faith is transformative for others in this chapter. A formerly demon-possessed Gentile becomes an early evangelist for Jesus (v. 38-39), physical brokenness becomes wholeness for the woman with a hemorrhage (v. 47-48) and a dead girl is raised back to life (v. 50-56). What type of soil do you think God's word found in them?

Luke 7

We see the variety of ways people perceive and react to Jesus in Chapter 7 that provide more opportunities to think about our understanding of faith. We touched on this in chapter 5, and Michelle suggested that faith is when you believe something without scientific evidence. A couple other ways that could be expressed based on the chapter 5 stories is that faith results in obedience to Jesus, enables belief despite circumstances and empowers us to repent of our sin. 

In this chapter, Jesus notes the faith of the centurion (v. 9) and the woman who anointed his feet (v. 50). Questions of faith relate to others who appear in the chapter, as well.

The story of the centurion (v. 1-10) is another example of Luke's emphasis on Gentiles seeking and following God. Jesus marvels at finding such great faith, which he hasn't seen even among his Jewish countrymen. What is it that makes his faith so great? I think it may revolve around his statement "Just say the word, and my servant will be healed" (v. 7). The centurion provides some insight into the power and authority with which Jesus heals when he insists the Lord doesn't need to show up in person to make the servant better.

Our prayers are, in a way, analogous to the centurion's approach to asking Jesus for help. He petitioned Jesus long-distance, asking friends to relay his request. Jesus doesn't appear in the flesh whenever we bring something to him in prayer. Like the centurion, we have to trust that he will act on our behalf. So, when you pray, ask with complete belief that God will hear you and provide an answer. It is a great act of faith.

This is followed by an astounding incident where no one makes a request of Jesus or exhibits any faith in him (v. 11-17). Yet, he acts to raise a widow's son during the funeral procession. Jesus was moved by compassion to help the woman (v. 13), often a motivation for him to help others in the Gospels. We all know that Jesus was raised from the dead, but were you surprised to read that Jesus did this for others during his ministry? 

John the Baptist has a choice to make -- believing Jesus is the "Expected One" or waiting for someone else to fill that messianic role. It's another question of faith, which Jesus answers by referencing what he's been doing (v. 22), some of which we've read stories about in the last few chapters. It's not exactly the same, but Jesus' words echo his scripture reading in the synagogue (4:18-19). So he is restating the purpose of his ministry.

As Jesus talks about who John is (v. 24-34), we get another critique of the Pharisees. They are not repentant (v. 30) and critical of the ways other speak about God (v. 31-35). It continues during a dinner at a Pharisee's house (v. 36-50).

A sinner or immoral woman (perhaps meaning a prostitute) comes in weeping, anointing Christ's feet. The Pharisee is concerned about her status as a sinner, Jesus cares about her attitude. She is repentant, crying over sin, turning away from it and towards Jesus. This is the response of someone who has faith in Jesus, unlike the Pharisee. It results in forgiveness (v. 48).

Jesus emphasizes this with the parable of the two debtors (v. 40-43) and the contrast he draws between the woman and the Pharisee (v. 44-47). And he makes the point that it's because of her faith she is forgiven and, thus, saved.

Luke 6

Jesus' claims to forgive sins raised the eyebrows of the Pharisees, who were also scandalized by his willingness to associate with tax collectors and other "sinners." Now, in chapter 6, they are closely watching Jesus and attempt to turn the tables on him, to prove he is nothing but a common law breaker who violates Sabbath restrictions.

His responses (v. 3-5 and 8-11) challenge their Sabbath interpretations, extensive rules and regulations about what they could and couldn't do on the seventh day of the week. I like how Jesus values people's needs and showing compassion more than those rules. What do you know about the Jewish Sabbath? Do you think it has any applications for Christians and does it have any meaning for you personally?

Jesus takes another important step in his ministry that fills the rest of this chapter. He chooses an inner circle of apostles -- or "sent ones" -- and extensively lays out the philosophy of his kingdom to the disciples in what could be called the sermon on the plain.

Notice the role of prayer before he chooses the apostles (v. 12). We've already seen him turn to God at other significant points. I can't emphasize enough how foundational prayer was in Jesus' relationship with God. We need to follow his lead, connecting to God regularly through prayer. On another note: Have you ever memorized the names of the 12 apostles? I'd challenge any of you to try and learn and recite them for us on Sunday.

As I read the "blessed" statements, or the Beatitudes (v. 20-23), they take me back to 4:18-19, where Jesus used the writings of Isaiah to announce that the downtrodden would be the focus of his ministry. Again, do these people that Jesus blesses sound like you or me? Or would it be easier for us to identify with those in v. 24-26 to whom Jesus says "woe to you?"

So what's the righteous response to hatred, abuse and disrespect? Jesus gives us a barrage of answers that seem somewhere between challenging and impossible (v. 27-31), and insists on a higher standard for his followers (v. 32-35). Verse 31 provides the key to understanding why this is imperative. We call this the Golden Rule. Jesus' focus here stands in contrast to the Pharisees' Sabbath rules, alluded to earlier.

With brief parables (v. 39-45), Jesus asserts the disciples' need for his guidance and teaching, denounces those who hypocritically judge others (using extreme hyperbole to make his point), and declares that such people's actions will eventually unmask the true attitude of their hearts. 

What do you think of the parables that we've encountered so far (in this chapter and earlier)? Are they understandable? Do any of them ring true?

Jesus tells a final parable (v. 46-49) that serves as a call to action -- a good way to end any sermon. It predicts ruin amidst the storms of life for those who hear his instructions but don't actively follow them. Let's see if we can decipher what it means on Sunday. Bring your ideas!

Luke 5

We see Jesus attracting more and more people in Chapter 5 with his teaching and healing, plus a new dimension to his ministry -- the calling of disciples. We also begin to get a closer look at those being healed. In the process, we see that belief and faith are factors in these healings.

Faith or belief is not explicitly mentioned as Jesus' first disciples are called, but do you think it is a motivating factor in their decision to follow him? Examine those stories involving Simon Peter and brothers James and John (v. 1-11) and Levi (v. 27-32). What indications of faith do you see? Do you see anything that's surprising or extreme? How do you feel about their responses?

On Sunday, let's try and come up with a working definition of faith that we will be able to apply to the stories of Jesus as we go forward. I think we're given a simple but effective picture of faith in the story of the leper who is cleansed by Jesus (v. 12-13). Perhaps you can look at that as you think about how we should define faith.

It isn't until Jesus is faced with the paralytic at the start of the next healing story that Luke mentions the concept of faith (v. 20). And then Jesus immediately ties it to the forgiveness of sins. Where have we heard about forgiveness of sins before? In 3:3, when Luke describes John the Baptist preaching a baptism of repentance for the forgiveness of sins. Jesus later (v. 31-32) restates his purpose as calling sinners to repentance.

But such talk concerns the Pharisees and teachers of the law, who are mentioned for the first time in v. 21. They consider his words blasphemy because only God can forgive sin. These Jewish religious leaders will be a presence throughout the rest of the book, often as critics and plotters against Jesus.

Also introduced in this chapter are parables, the stories Jesus tells to illustrate his ideas (v. 36-39). Preceding that are two other brief passages where his words are somewhat cloaked (v. 31-32, 34-35). In addition, Jesus gives himself a title -- can you spot it?

Let's talk Sunday about what we think these passages, the parable and the title mean. 

Luke 4

While we've been hearing about Jesus in the gospel of Luke, chapter 4 is when we begin hearing from him. Jesus has plenty to say about who he is and his purpose -- which he begins acting upon quickly. But before that, there's one more component to his preparation: 40 days in the desert being tempted by the devil. This is the first mention of the devil in Luke and the only time he makes a personal appearance. But we'll encounter demons at various points in the book -- including later in this chapter.

I'd like to hear what you think about the devil and these evil spirits. Are they real? Do you accept this account of the temptation and these demon stories at face value? I'd also like to hear what you think this story tells us about who the devil is, how he operates and the nature of temptation.

Jesus went to his hometown to announce who he is and proclaim his purpose. He does this in the synagogue by saying he has fulfilled a prophecy of Isaiah in 4:18-19 -- essentially saying he is the Christ. Look back at how John in 3:16-17 describes the coming Christ. It's largely a picture of judgement. Does Jesus have a different message here? I'd like to hear what you think of that message and if it applies to you.

What happens next in 4:22-30 always strikes me as a strange twist. But the people's response to Jesus seems to come out of not accepting his claim to be the Christ (v. 21) and his suggestion that God had bypassed Israelites to help Gentiles (v. 26-27).

Does the last part of this chapter, when Jesus heads to Capernaum to teach, cast out demons and heal the sick, match with his purpose as stated in Isaiah? I'd like you to consider if the Isaiah passage could have a spiritual as well as a physical meaning. If so, does it have more application for middle-class kids and adults living in the midst of a free and democratic society, like us?

Luke 3

So far our story has told us of the origins and early life of John and Jesus. Chapter 3 brings the two together as adults -- John in the midst of his ministry and Jesus at the dawn of his. The focus will then move on to Jesus with Luke only briefly mentioning John in chapter 9 and noting his death. John's role here is to set the stage for the ministry of Jesus and to tell us a bit about the purpose and scope of his work.

But John is an intriguing character whose ministry, as Michelle noted on Sunday, stirred messianic speculation among the people. John strongly stated that he was not the Christ. Luke earlier in the chapter also noted John's role was as a voice calling people to prepare for the Lord's coming. As you read about John in chapter 3, look back at the pre- and post-natal prophesies of the angel in 1:14-18 and Zechariah in 1:68-80. Does the man baptizing in desert fit these descriptions?

As you look at John's message to the people in 3:7-14, what stands out to you? How do you feel about what he says? When he describes the Christ in 3:15-17, do you have any thoughts about what he says or what it means? We'll discuss that Sunday and look back to the passage in future chapters as more about Jesus is revealed. 

I'd also be curious to hear what you think of this long list of names at the end of the chapter. Do you think it serves any purpose? One thing that's significant about the genealogy is that it doesn't stop at David or Judah or Abraham, but traces the ancestry of Jesus back to Adam -- before there was a Jewish people that God chose. Instead he is tied to the father of all people as a Messiah for all of humanity. When Luke (who was a Gentile, not one of those chosen Jews) quotes Isaiah, he also brings up the idea of salvation for all of mankind. This a theme we'll see throughout the book.

I'm loading this blog post up with questions you can ponder and use to bring at least one comment/question/insight/observation to us next Sunday. Here's one more: What does repentance mean to you? Does it play a role in your life? Although it's John pushing people to repent, this is something that Jesus will later call on people to do. And it's a message his apostles and the church down through the ages have also carried.